Date: Mon, 22 Nov 1999 08:00:55 GMT
From: DarkSyde
To: KAPATID-L@LISTSERV.AMERICAN.EDU
Listening to what Anthony, Adam, and the others have to
say, I'm
going to toss out a few reflections in the hopes of
creating
the dialogue that Adam wants and attempting to 'define
the struggle'
as Anthony wants, and at times, joining Anthony in his
skepticism,
and at other times, with Adam in his recognition of
distinct
historical and regional context. But this is just an
initial
sketch towards a dialogue...
I agree with Anthony that we need to be more careful with
how
we toss around the word 'struggle'. We need to be
careful of
how, especially in the United States, the meaning of
'struggle'
takes on different unique and non-unique forms, depending
on
what situation the individual is placed within. For
example,
I would argue that:
The Filipino WWII vets issue is a uniquely Filipino
struggle,
since only Filipinos were singled out for that type of
discrimination,
and for the most part, the majority of the lobbying will
come
from Filipinos.
The Filipina mail-order brides issue is a uniquely
Filipino struggle,
because while mail-order brides do come from other
countries,
the Filipina mail-order bride industryt is supported by
stereotypes
distinctly applied to Filipinas: the subservience of the
Asian
woman, the low-divorce rate of Catholic/Christian
upbringing,
ease of English language communication and affinity to
the American
dream and lifestyle due to American conquest and
colonization.
All these aspects taken together [and there are probably
more
that others can add on] in my opinion make this a
distinctly
Filipino issue, and not one that is shared by all
minorities
regardless of color or gender, as in this case I think
that the
framing of the issue is specific to Filipina women, while
the
response to the issue must necessarily involve those
closest
to the issue -- Filipino women and men -- and their
allies.
However, as Anthony's comments reveal, the United States
offers
a different context where issues become even further
complicated
and vary from situation to situation. For example:
If a white person practices discrimination against a
Filipino
person, it could be white supremacy against a Filipino
specifically
or against a person of color in general. I think there
are importances
in distinguishing the two, because there are different
organized
communities which organize around different points --
anti-Filipino
[specific] and anti-white supremacy [more general] --
which would
respond to discrimination according to the way their
particular
members relate to the problem of discrimination [as
something
historically/culturally specific versus something more
general].
The complexity of America and its regional Filipino
community
diversity, and even more complicated, diversity within
the distinct
regional communities due to class background, lived
experience,
etc..., makes for various perspectives, oppositions, and
perhaps
even indifference to an issue like discrimination. What
I think
Anthony's comments show us, is that the issue is much
more complicated
than simply pitting it as a 'Filipino struggle' without
taking
into consideration the impact of generational, class,
socialization,
regional environment, historical distinctiveness,
mixed-heritage,
and a number of other factors that can either make an
issue more
identifiable as a distinctly 'Filipino' struggle, and one
that
is more general to people of color or poor people, etc...
Another example to open the dialogue: In the past,
Filipinos
have been classified and worked in coalition with Asian
Americans.
But in the recent years, Filipinos in some situations,
may have
gotten the shaft because of how Filipinos are perceived
among
Asian groups. In those issues with which the issue
revolved
around something that can be distinctly understood --
historically,
culturally -- as being Filipino, then it does become a
specifically
Filipino issue and not couched within a general
'minority' or
'people of color' issue, just as discrimination against
Filipinos
by blacks, Latinos, and other minorities may constitute
something
distinctly Filipino, depending on the issue, or it may be
a reaction
to 'being in the same boat' as people of color, again
depending
on the issue.
Another example, class background: Talking about a
Filipino
struggle, without distinguishing it further, may hide
issues
of class conflict. For instance, if a wealthy or
relatively
privileged Filipino takes a stance on an issue that can
be identified
as a stance similar to that of a wealthy or privileged
non-Filipino,
then talking about a Filipino struggle on a particular
class-based
issue becomes a possible obstacle, since it would appear
that
class would be a more important category to look at than
simply
turning it into a 'Filipino struggle'. At the risk of
sparking
controversy, I think a lot of privileged Filipinos try to
frame
issues as being part of a larger 'Filipino struggle'
because
deep down they might recognize that they may be left out
of the
issue if it is more class-based than Filipino specific,
so these
privileged Filipinos use 'Filipino struggle' as a way to
take
control and be involved in an issue that objectively may
leave
them out, due to their privileged background. I'm not
saying
that's true in all cases, but may be truer in those cases
where
opportunism can be a definite factor.
Lastly, on the issue of E: the matter differs from
community
to community, and from user to user. As Anthony rightly
points
out, other groups [non-Whites, Whites, male/female] use
it, so
its use may not be distinctly Filipino. But also, as
Liz, Christine
point out, its use in the Filipino community may have be
a response
to distinctly Filipino historical or community contexts
[perhaps
among poorer communities with prevalent anti-Filipino
sentiment,
or where issues of adjustment -- immigrant, minority,
etc...
-- may be an issue], and as Anthony has pointed out, it
may also
be, in more privileged areas where the previously
mentioned factors
may not be present, that the use of E is more a symptom
of social
alienation than a distinctly Filipino issue.
Bottom line, I think there are some issues that are part
of a
much more discriminating [rather than generalized]
'Filipino
struggle' and others that are not. And I do feel its
important
to make those distinctions, because if we're serious
about resolving
issues, it's important to realize that there are
different sectors
within the Filipino community and outside of it, that we
can
organize and cooperate with to help address the issue.
In some
situations, painting a picture of a general 'Filipino
struggle'
may become more obstacle than organizing tool, in other
clearly
defined situations, the 'Filipino struggle' may be the
main,
and perhaps only vehicle by which some issues can be
addressed.
On with the dialogue...
-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*
'Nothing will remain of me... I die without seeing the
sun rise on my country. You who are to see the dawn,
welcome it, and do not forget those who fell during the
night!' -- from Noli Me Tangere by Jose Rizal
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